Biblical Archeology: Bringing the Bible to Life

Independent sources confirm many of the major and minor characters of the Bible.

How lonely sits the city that was once full of people! She has become like a widow! She, that was great among the nations and a princess among the provinces, has become a tributary. Lamentations 1:1

Those melancholy words of the prophet Jeremiah were composed from the dismal confines of a dungeon cell. The prophet of God dictated the words of doom while his protege, the scribe Baruch ben Neriah, carefully recorded them on a scroll. Baruch read the words of Lamentations before the king of Judah, Jehoakim. The thought of losing his kingdom so angered the king that he cut the scroll into pieces and threw the scraps into a fire as though that would alter the divine decree.

Twenty-four hundred years later, a small lump of clay was discovered in Jerusalem bearing the seal of Baruch ben Neriah. The disciple of Jeremiah was suddenly and tangibly brought to life. One's imagination began to run wild. Could this be the seal that was used to authenticate the original scroll of Lamentations? There is one thing the imagination does not have to conjure. When a document was to be authenticated and rendered tamper-proof, the document was rolled up and bound by a length of cord. The knot was encased in a small lump of clay, called a bulla, which was held steady with one hand while the other hand embossed the seal onto the clay. When the bulla dried, the document was ready for delivery. It was not unusual for the fingerprints of the person holding the clay and seal to be impressed onto the sides of the bulla.

A thumbprint can be seen on the upper ridge of Baruch's bulla, most likely the print of Baruch himself.

Sure enough! A thumbprint can be seen on the upper ridge of Baruch's bulla, most likely the print of Baruch himself. Once again the imagination begins to roam. Could there be any DNA residue of Baruch on the hardened clay?

Outside Verification

A large number of modern-day historians claim that there is no evidence that the events in the Biblical accounts from Moses, Joshua, David, through Jeremiah, and Baruch, and their successors actually happened. They claim that these leaders never existed, or that, at best, they were insignificant tribal chieftains who were later made into national heroes by writers who lived long after the alleged events. According to those historians, the events mentioned in the Bible were the products of the composer's imagination. The heroes and villains of the Biblical story were crafted for a people who desperately needed heroes and villains.

Exactly who these crafty composers were, they do not say. Another point they do not address is how was it possible for these composers to one day suddenly present to the masses their supposed history, one of which they were previously totally unaware, is beyond explanation. The creditability of this history had to have been based on the reputation of the composer or composers, composers about whom we know nothing.

However, modern-day anti-Biblicists would rather embrace the idea that the story of Joshua, David, Solomon and their successors where mythical tales concocted by obscure writers rather than yield to the possibility that the stories are true.

It was not that long ago that there was no independent outside verification for hardly any of the Biblical characters. Nowadays, almost on a yearly basis, some independent source confirms the existence of one of the Biblical characters. Below is an impressive list of 61 Biblical persons, some are kings, some are prophets, some are heroes while others are enemies. They are central characters as well as minor players whose reality can be verified by archaeological and historical evidence.

Acceptable evidence is based on three factors:

The name of the individual has been found in some extra-Biblical record or on some piece of archaeological evidence, such as a bulla or seal.

The name must in some way be connected to the person named in the Biblical story. For example, the name Ahab being found on a seal would mean very little. However, if the seal read Ahab, King of Israel, that would mean a great deal.

The chronological context of the name found must match the chronology of the Biblical story. If the above "Ahab, King of Israel" seal was found in an archaeological stratum dating to the 12th century BCE, that would create a major problem. The Biblical Ahab lived many centuries later.

When all three factors have been met, according to the interpretation of recognized scholars, historians, and archaeologists, only then is the evidence conclusive.

The verification of the more obscure Biblical characters is the more astonishing.

To my mind, it is not the verification of the major personalities that is so impressive but rather the verification of the more obscure Biblical characters is the more astonishing. It could be argued that the Biblical stories were crafted around real kings and actual prophets who had lived and ruled in some bygone era. The names of these kings and prophets may have been retained in the conscious memory of the Biblical composers. They merely had to invent the stories, many of which were not at all complimentary to the audience to which they sought to appeal- something unheard of in the ancient world but has gained great popularity in our times. The Biblical composers would have found it necessary to add in a whole bevy of minor characters to make the story flow. These insignificant folks were totally fabricated by the composers. So goes the theory.

When outside confirmation of the minor characters surfaces, it lends great strength to those who firmly believe in the veracity and accuracy of the Biblical narrative.

Ahaz (II Kings 15-18,20,23; Isaiah 1,7,14,38; Hoshea 1; Micha 1; I Chronicles 3,8, etc.)
King of Judah
Mentioned in the cuneiform Annals of Tiglath-pileser III. 3 Several seals and bullae bearing the name of the king Ahaz. 4

*Azaliah son of Meshullam (II Kings 22; II Chronicles 34) "And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the Lord, saying..." (II Kings 22:3)
Bullae bearing the name of Azaliah son of Meshullum found in Jerusalem. 7

Azariah/Uzziah (II Kings 14,15) king of Judah.
Aramaic inscription on a stone plaque, found on the Mt. of Olives in Jerusalem, reads "Here were brought the bones of Uzziah, King of Judah." 8 Possibly the King Azariau of Yaudi mentioned in the Annals of Tiglath-pileser III. 9

Azariah son of Hilkiah (Ezra 7; I Chronicles 5) grandfather of Ezra, high priest.
A bulla found in Jerusalem bears the name Azariah son of Hilkiah. 10

*Baalis (Jeremiah 40) king of Ammon.
Attested to by two seals found in Jordan, the Milqom Seal and the Baalisha Seal which reads Baalisha (Baalis) king of the sons of Ammon. 11

*Baruch ben Neriah (Jeremiah 32,36,43,45) a scribe, a disciple of the prophet Jeremiah.
Several bullae bearing the name Baruch ben Neriah have been found in the archaeological City of David. One bulla bears the inscription "Baruch ben Neriah the Scribe." The stratum in which the seals were found is contemporaneous with Jeremiah. 12

*Gemariahu the son of Shaphan (Jeremiah 29,36) servant of king Jehoiakim.
Bulla found with the name Gemariahu the son of Shaphan. 21

Hazael (I Kings 19; II Kings 8,9,10,12,13) king of Aram, enemy of Israel.
Attested by ivory fragments found in Arslan Tash22 and Nimrud. Mentioned several times in Zakkur Stele. 23

Hezekiah (II Kings 16,18-21; Isaiah 1,36-39; Jeremiah 15,26; Hoshea 1; Micha 1; etc)
Renown king of Judah. Hezekiah was unsuccessfully besieged in Jerusalem by Sennecherib.
Mentioned several times in Annals of Sennacherib. The Annals refer to the siege of Jerusalem. 24 A number of seals and bullae bear the king's name. 25

Hezion (II Kings 15) king of Aram.
Attested to in the Melqart Stele. 26

*Hilkiah (II Kings 22,23; Jeremiah 1,29; Ezra 7; Nechemiah 11,12; II Chronicles 34,35) a high priest, contemporary of Jeremiah.
A signet ring bears the name of Hilkiah the priest. Dated to the era of Jeremiah. 27

Hoshea (II Kings 15,17,18) last king of Israel.
Attested to twice in the Annals of Tiglath-pileser III. "They overthrew their king Pekah and I (Tiglath-pileser) placed Hoshea as king over them." 30 Name found on a seal that reads, "Abdi, servant of Hoshea." 31

Jehoash (II Kings 12-14) Israelite king.
Mentioned in the Annals of Adad-nirari of Assyria and on the Tel Rimah Stele. 32

*Jehoiachin (II Kings 24,25; Jeremiah 52; II Chronicles 36). One of the last kings of Judah.
Mentioned in the Ration Tables of Babylon. 33

*Jehucal the son of Shelemiah (Jeremiah 37) official in the court of Zedekiah.
A bulla bearing the name "Jehucal the son of Shelemiah" was discovered in the archaeological city of David in Jerusalem together with other bullae dating to the period of Zedekiah. 37

*Jerahme'el, son of king Jehoiakim (Jeremiah 36)
Bulla found with the imprint, "Jerahme'el, the king's son." 38

Jezebel (I Kings 16,18,21; II Kings 9) daughter of Ethbaal king of Sidon (Phoenicia), wife of king Ahab of Israel.
Name found on Phoenician royal seal dated to the era of Ahab. 40

Menachem (II Kings 15) Israelite king.
Mentioned twice in the annals of Tiglath-pileser III as Menachem of Samariah (the capital of Israel). 41

Manasseh (II Kings 20,21,23,24; Jeremiah 9,15; II Chronicles 33,34) infamous king of Judah, son of Hezekiah.
Attested to in the annals of Esarhaddon and the annals of Assurbanipal. 42 Name very possibly appears on a royal seal, which reads Manasseh son of the king (referring to Hezekiah). 43

Merodach-baladan II (II Kings 20; Isaiah 39) king of Babylonia, on friendly terms with Hezekiah king of Judah.
Mentioned in the cuneiform texts of Tiglath-pileser III, Sargon II, and Sennacherib. 44

*Mesha (II Kings 3) king of Moab contemporary with Omri dynasty of Israel, waged war with Israel.
Attested to in Mesha Stele, Mesha waged war with an Omri dynasty king. 45

Pekah (II Kings 15,16; Isaiah 7; II Chronicles 28) next to the last king of Israel.
Attested twice in the Annals of Tiglath-pileser III. "They overthrew their king Pekah and I (Tiglath-pileser) placed Hoshea as king over them." 49

Rezin (II Kings 15,16; Isaiah 7,8,9, Ezra 2; Nechemia 7) Last Aramean king of Damascus, fought with Pekah king of Israel.
Attested in the Annals of Tiglath-pileser III. 50

*Samgarnebo (Jeremiah 39) high official serving in the court of Nebucadnezzar.
A cuneiform tablet discovered in 1920 near Bagdad states that Samgarnebo was a chief official in the court of Nebucadnezzar. 51

Shallum (II Kings 15) King of Israel.
Very possibly this king is the "Shallum" whose name is found on a cylindrical seal. 55

Shalmaneser V (II Kings 17,18) conquers Israel, exiles ten tribes. Attested to in the Babylonian Chronicles and in the Babylonian King List. 56

*Shaphan (II Kings 22,25; Jeremiah 26,29, 36,40,41,43; II Chronicles 34) contemporary of Jeremiah.
Name found on a number of bullae dated to the period of Jeremiah. 57

*Shebna (II Kings 18,19; Isaiah 22,36,37) Servant (minister) of king Azariah. Called the "one over the house," referring to his position as the one in charge of the affairs of the house of the king.
Engraving above a burial cave bears his name and the phrase, "The one over the house." 58 A seal also bears the engraving, "Shebna, servant of the king."

Shishak (I Kings 11,14; II Chronicles 12) king of Egypt, invaded Canaan during reign of Rehoboam king of Judah.
Invasion of Canaan by Egyptian king Shishak (Shoshenq I) attested to in Megiddo Stele. 59

So (II Kings 17) king of Egypt, contemporary with Shalmaneser V of Babylon and Hoshea, last king of Israel.
Most probably to be identified with Osorkon, king of Egypt, contemporaneously with Shalmaneser V of Babylon. 60

*Sanballat the Horonite (Nechemia 2-4,6,13) governor in Judah, contemporary of Nechemia.
Sanballat the Horonite is mentioned several times in the Elephantine Papyrus which chronicles the time period of Nechemia. 61

Tabrimon (II Kings 15) king of Aram
Mentioned in the Melqart Stele. 62

*Tobiah the Ammonite (Nehemiah 2-4,6,7,13) antagonist of Ezra and Nehemiah.
Tobiah the Ammonite is mentioned several times in the Elephantine Papyrus which chronicles the time period of Ezra and Nechemia. Stanley A. Cook, The Significance of the Elephantine Papyri for the History of Hebrew ReligionThe American Journal of Theology, Vol. 19, No. 3 (Jul., 1915), pp. 346-38264

Zedekiah (II Kings 24,25; Jeremiah 1,21,24,27-29, 32,34,36-39,44.49.51.52 Nechemiah 10, I Chronicles 3, II Chronicles 36) last king of Judah, installed by Nebucadnesser.
Referred to in the Babylonian Chronicles of Nebucadnesser, and mentions that Nebucadnesser installed the Judean king. 65

Zedekiah the son of Hananiah (Jeremiah 36) official in the court of king Jehoiakim of Judah.
Bulla found in archaeological city of David bearing the name Zedekiah the son of Hananiah. The strata was contemporary with Jehoiakim. 66

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About the Author

Rabbi Leibel Reznick has been a senior lecturer in Talmudic studies in Rockland County, New York for the past 25 years. He has authored three books (The Holy Temple Revisited, A Time to Weep, and The Mystery of Bar Kokhba) and over 100 magazine and newspaper articles on Jewish History, archaeology, and religious and social issues.

Visitor Comments: 14

(13)
Squall,
April 21, 2009 11:36 AM

Answer to (4) Bruce

Bullas, steles and seals only appear when there is a CENTRAL STATE, ie when a king rules. It is only when you have a central administration that written contracts, religious texts and administrative documents are massively produced. So it makes perfect sense to see more writings after the united monarchy appears. During the period of the judges, few people know how to write and the alphabet was at its infancy (it was "invented" in the middle of the 2nd millenium) so dont expect to find written materials in the second half of the 2nd millenium in Israel/Canaan.
And thank you Rabbi Leibel Reznick for this facinating article.

(12)
Nathan Hoepner,
March 6, 2009 4:01 PM

Haim, Jesus IS mentioned in histories

Regarding Haim Levy's remarks: Jesus appears twice in Josephus (Antiquities 18.3.1 and 20.9.1), in Seutonius (Lives of the 12 Ceasars), and in Tacitus. Not to mention the early letters of Paul (Galatians, 1 and 2 Thess, 1 Corinthians) and James, all written within 20 years of his death and resurrection. It would have been bold indeed to write that soon about someone who did not exist, to people who could easily travel and check for themselves. See 1st Corinthians 15:3-8 especially. Christianity had many opponents, right from the beginning, but not even the most virulent ever attempted to suggest that Jesus did not exist.

(11)
John Crow,
February 3, 2009 1:08 PM

Something pre-David.

In 1 Samuel it says that Saul's armor was put in Ashtoreth's temple, yet 1 Chronicles says his head was in Dagon's temple. Another "clear" contradiction! oh wait! when Bethshan Tell was excavated they found the two temples connected by a short corridor, the Philistines had absorbed Ashtoreth into their pantheon and had a "dual purpose" temple. Archaeology can't prove spiritual assertions but it does confirm the historical accuracy and authenticity of the bible stories. Great article.

(10)
John Hindsill,
January 28, 2009 6:18 PM

One chariot wheel an Exodus does not make

Archaeology and Biblical texts are not necessarily congruent. The finding of a chariot wheel--or a pair of them--may merely mean that a chariot my have broken down on the shore and the wheel discarded, or a chariot had tried to cross for some other reason, perhaps at a low tide and didn't make it. Now if one found a cadre of chariots
there...maybe.

(9)
Haim Levy,
January 18, 2009 8:34 PM

excellent article

by the same token the existence of somebody called jesus who lived and died 2000 years ago can not be prooved by any outside source, even not the historians who lived in his own time and place.

Gary Shaffer,
April 15, 2013 1:45 AM

Search for historical proof is a distraction and unnecessary

There really is no proof of the exodus, but that doesn't matter one whit. If someone were to prove it never happened, would I stop celebrating Pesach? Never. When the rabbis were debating whether an oven was kosher, did the streams really flow backwards? Unlikely. Does that diminish the power and even truthfulness of the midrash? Not at all. Did people think the Iliad wasn't important before Schleimann found Troy? Well, 2000 years of readers and listeners didn't think so. It still remains one of the most moving and important books ever. Is there proof that Cain and Able existed and that Cain killed Able? No, but it doesn't matter in the slightest. Sin crouches at the door, but you can be its master. That matters, and Judaism commands us to work on that every day, moving toward better treatment of siblings, parents, workers, and even the stranger in our midst. Would we not do that because archeological proof is lacking or ambiguous? Judaism is unique as a religion since it compels us to question and think about everything, even whether G-d has been just. What other religion has the imperfect patriarchs and matriarchs of Judasim, who force us to work toward perfection even though we know it can never be reached? You shall be holy. That matters. Historical and archeological proof of people and events can shed light on much, but not on the truths of the Tanakh, and if you demand it, you diminish Judaism.

(8)
Anonymous,
November 23, 2008 5:27 PM

There's More Than That!

I know good and well that the Sea was split, but for any disbeliever, what were golden chariot wheels of the Pharoah Ramses II doing on the ocean floor where our anscestors walked? That should have been up here. Also, the statue of Tzafnas Paneach found in Egypt. Undeniable proof of Yosef/Joseph.

(7)
Anonymous,
November 18, 2008 1:34 AM

Abraham existed

During the Persian Gulf War they stumbled over a ruin in the dessert in Saudi Arabia.
They later excavated it and found Abraham's tax records.
Even he didn't escape the IRS of the day.

(6)
DD,
November 17, 2008 2:55 PM

Response to allen Aigen, Bruce, et al:

As for Joshua, there was evidence about him and events described in the Tanach about him,in the forms of stone monuments (recently discovered)with inscriptions telling the stories (along with symbols that came from that era) that completely matched Tanch descriptions. Other such monuments that matched later eras as described in the Tanach have also been found. As for earlier, there are stone tablets written in Egyptian and other early hyeroglyphic languages describing events that occurred to the Hebrews that corroborate the Biblical accounts (Rosetta Stone is well known and there are others. See the writings of Rabbi Avigdor Miller). Similarly, though later, are Persian records of the accounts of Purim and so on. Personally I can't see the sense in picking and choosing. enough proof is otu there to believe it all, but actually I don't need all this to believe it all, as I do not doubt the veracity of the COMPLETE Torah divinely sent down to the entire Jewish nation at SInai. THat substantiates any other Tanach record, as far as I'm concerned. Still, this is all so exciting, as it helps us feel so connected to our past, and for me, increases my yearning for Geula.
The thing I dream of as the ultimate archeological discovery is the contract between Avraham Avinu and the entire people of Cheis, who unanimously witnessed a transaction that sold Kiryas Arba to Avraham and his family forever. THat would be us, indisputably.

(5)
Ken,
November 16, 2008 7:22 PM

Thanks for your detailed work!

In a world where people mock anything biblical without even giving it a minute of study, an article like this is priceless! 1,000 thanks to Rabbi Reznick for the many hours he must have spent compiling this formidable and impressive list!

(4)
Bruce,
November 16, 2008 12:44 PM

But what about the Torah?

The "minor characters" in your list are all post-Davidic. They are all from the Books of Kings, or from the Prophets. Most modern Bible scholars (apart from the minimalists) agree that these books contain more or less historical accounts. The controversy between modern scholarship and traditional Judaism is whether the pre-Davidic accounts are mythic or historical.
I don't believe there are any contemporaneous references to anyone in the Torah or the Books of Joshua, Judges, or Samuel. Is this right?
(As you note, there are later references to the "House of David." And there is a later reference to Bilaam in the Deir Alla inscription.)

(3)
Phil Lazzar,
November 16, 2008 11:01 AM

Is Real or Isreal?

We often see what we want to see and find what we want to find. We come with an agenda and then take any "evidence" we come across and run with it as a proof of our beliefs.
To say that there is no historical or archeological evidence is not to say that a person did not exist or that an event did not take place. However, it does suggest that possibility the more unusual the person or the event.
On the other hand, to find archeological evidence that a person existed is not evidence about anything more than that. Even though you might be able to establish that a person existed this is not to say that the Biblical accounts about that person are necessarily true or false.
So...why get caught in a trap from which we have no escape? The Torah is full of truth on its own without any need to address history or archeology. Even a lifetime of Torah study will not begin to exhaust the truths in the Torah.

(2)
allen aigen,
November 16, 2008 9:29 AM

Joshua and earlier biblical figures are not listed

Just as people with an ax to grind will incorrectly lump all the Bible together as 'just stories', so may those with proof of the Kings of Israel and their contemporaries, imply that stories of Joshua and Moses and earlier must also be just as accurate.

(1)
jacobo lashak-korogodsky,
November 16, 2008 8:16 AM

This is a proff of the autenticity of the BIBLE.

all these is a very solid argument , and i don´t know why didn´t mention the kumram findings, they are two thaousand years old.

I just got married and have an important question: Can we eat rice on Passover? My wife grew up eating it, and I did not. Is this just a matter of family tradition?

The Aish Rabbi Replies:

The Torah instructs a Jew not to eat (or even possess) chametz all seven days of Passover (Exodus 13:3). "Chametz" is defined as any of the five grains (wheat, spelt, barley, oats, and rye) that came into contact with water for more than 18 minutes. Chametz is a serious Torah prohibition, and for that reason we take extra protective measures on Passover to prevent any mistakes.

Hence the category of food called "kitniyot" (sometimes referred to generically as "legumes"). This includes rice, corn, soy beans, string beans, peas, lentils, peanuts, mustard, sesame seeds and poppy seeds. Even though kitniyot cannot technically become chametz, Ashkenazi Jews do not eat them on Passover. Why?

Products of kitniyot often appear like chametz products. For example, it can be hard to distinguish between rice flour (kitniyot) and wheat flour (chametz). Also, chametz grains may become inadvertently mixed together with kitniyot. Therefore, to prevent confusion, all kitniyot were prohibited.

In Jewish law, there is one important distinction between chametz and kitniyot. During Passover, it is forbidden to even have chametz in one's possession (hence the custom of "selling chametz"). Whereas it is permitted to own kitniyot during Passover and even to use it - not for eating - but for things like baby powder which contains cornstarch. Similarly, someone who is sick is allowed to take medicine containing kitniyot.

What about derivatives of kitniyot - e.g. corn oil, peanut oil, etc? This is a difference of opinion. Many will use kitniyot-based oils on Passover, while others are strict and only use olive or walnut oil.

Finally, there is one product called "quinoa" (pronounced "ken-wah" or "kin-o-ah") that is permitted on Passover even for Ashkenazim. Although it resembles a grain, it is technically a grass, and was never included in the prohibition against kitniyot. It is prepared like rice and has a very high protein content. (It's excellent in "cholent" stew!) In the United States and elsewhere, mainstream kosher supervision agencies certify it "Kosher for Passover" -- look for the label.

Interestingly, the Sefardi Jewish community does not have a prohibition against kitniyot. This creates the strange situation, for example, where one family could be eating rice on Passover - when their neighbors will not. So am I going to guess here that you are Ashkenazi and your wife is Sefardi. Am I right?

Yahrtzeit of Rabbi Moses ben Nachman (1194-1270), known as Nachmanides, and by the acronym of his name, Ramban. Born in Spain, he was a physician by trade, but was best-known for authoring brilliant commentaries on the Bible, Talmud, and philosophy. In 1263, King James of Spain authorized a disputation (religious debate) between Nachmanides and a Jewish convert to Christianity, Pablo Christiani. Nachmanides reluctantly agreed to take part, only after being assured by the king that he would have full freedom of expression. Nachmanides won the debate, which earned the king's respect and a prize of 300 gold coins. But this incensed the Church: Nachmanides was charged with blasphemy and he was forced to flee Spain. So at age 72, Nachmanides moved to Jerusalem. He was struck by the desolation in the Holy City -- there were so few Jews that he could not even find a minyan to pray. Nachmanides immediately set about rebuilding the Jewish community. The Ramban Synagogue stands today in Jerusalem's Old City, a living testimony to his efforts.

It's easy to be intimidated by mean people. See through their mask. Underneath is an insecure and unhappy person. They are alienated from others because they are alienated from themselves.

Have compassion for them. Not pity, not condemning, not fear, but compassion. Feel for their suffering. Identify with their core humanity. You might be able to influence them for the good. You might not. Either way your compassion frees you from their destructiveness. And if you would like to help them change, compassion gives you a chance to succeed.

It is the nature of a person to be influenced by his fellows and comrades (Rambam, Hil. De'os 6:1).

We can never escape the influence of our environment. Our life-style impacts upon us and, as if by osmosis, penetrates our skin and becomes part of us.

Our environment today is thoroughly computerized. Computer intelligence is no longer a science-fiction fantasy, but an everyday occurrence. Some computers can even carry out complete interviews. The computer asks questions, receives answers, interprets these answers, and uses its newly acquired information to ask new questions.

Still, while computers may be able to think, they cannot feel. The uniqueness of human beings is therefore no longer in their intellect, but in their emotions.

We must be extremely careful not to allow ourselves to become human computers that are devoid of feelings. Our culture is in danger of losing this essential aspect of humanity, remaining only with intellect. Because we communicate so much with unfeeling computers, we are in danger of becoming disconnected from our own feelings and oblivious to the feelings of others.

As we check in at our jobs, and the computer on our desk greets us with, "Good morning, Mr. Smith. Today is Wednesday, and here is the agenda for today," let us remember that this machine may indeed be brilliant, but it cannot laugh or cry. It cannot be happy if we succeed, or sad if we fail.

Today I shall...

try to remain a human being in every way - by keeping in touch with my own feelings and being sensitive to the feelings of others.

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